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A journal for restless minds

From A Mirror What is wrong with us?

Falling Silent Let your conscience be your guide

Whom Do I Follow?

Whose voice do I hear?

Deacon’s Diner

Food for a restless mind

May 05, 2017 Vol 1, No. 50

Colloquī is a Deacon’s Corner

weekly journal. Its mission and

purpose: to encourage serious

discussion, to promote reasoned

debate, and to provide serious

content for those who hope to

find their own pathway to God.

Each week Colloquī will contain

articles on theology, philoso-

phy, faith, religion, Catholicism,

and much more.

Be forewarned! Articles may

and often will contain fuel for

controversy, but always with

the express intent to seek the

Truth, the whole truth, and

nothing but the truth, so help us

God.

From A Mirror What is wrong with us?

M any a Sunday after-

noon, while comforta-

bly seated but a few

feet from the water’s

edge on the north shore of Lake Tahoe,

my eyes have looked south across the

crystal clear waters at the surrounding

mountains and considered just how

close to heaven those of us sitting there

were at that moment.

It was always in those

moments when I felt

the intimate presence

of God; it was as if

every breath of air

was saturated, filled

with the sweet essence

of his being.

How small and insignificant we are

in comparison; the magnificence of the

mountains and the lake are testimony to

his power and creative genius. And yet,

God created it all for us out of love.

We are his beloved children, he

made us in his image and likeness, he

gave us the universe for our domain, all

that we could ever possibly want or en-

joy. Like spoiled rich kids, we have

blown it, wasted it, squandered every bit

of our inheritance. Not once, mind you,

but over and over again; it is as if we are

incapable of any true feelings of grati-

tude for all we have been given.

There is great gobs of ugliness and

depravity in this world, far too much,

and yet we too quickly throw up our

hands and give up; after all what can any

one person do to resolve any of this

mess? Well, here is a

thought: Nothing is

going to change until

you and I figure out

what is wrong with

the person we see

staring back at us ...

in the mirror.

Looking at the night

sky, there is an awesome beauty in the

sight of countless stars kept silently in

place by a God who knows what he is

doing. And yet, I cannot help but imag-

ine him looking down on us, his beloved

creation who has steadfastly cheated on

him—adulterers we are—and yet he re-

mains hopelessly in love, wanting noth-

ing more than for us to love him back.

2

Falling Silent Let your conscience be your guide

S o much to read, so little time.

Here I must confess a thing:

there are moments when dis-

cordant, disjunctive thoughts

threaten to overwhelm; hope of assim-

ilation tossed by ill-winds which blow

no good.

There is connective tis-

sue which, like dark matter,

defies direct observation, yet

patient diligence will discern

the truth. So patience, dear

reader. Forgive the wander-

ing contrivances of my mind

for there is no straight and

narrow road upon which to

travel.

Headline: In Uganda, child

sacrifices frighteningly too com-

mon: Ritual killings persist de-

spite efforts to curtail (Tonny

Onyulo Special for USA Today,

Monday, May 1, 2017). The spe-

cial report begins thus: “It’s

been a year since Cynthia

Misanya found the dismem-

bered body of her 10-year-old

daughter, Jane, in a pit under

an outhouse.” A wealthy business man

and neighbor was subsequently arrest-

ed and admitted using the girl as a

human sacrifice in a witchcraft ritual

to bring him good fortune. When Jane

was found, almost every body part

was missing. Tragically, in Uganda

and elsewhere, this horrific practice is

all too common. As many as 29 human

sacrifices, primarily of children, are

reported each year.

Headline: Mentally Ill Woman Euthanized

in Canada (Wesley J. Smith, National Review,

April 25, 2017). Smith wrote how he had

expected Canada to one day allow eu-

thanasia as a “treatment” for serious

mental illness only to discover the fu-

ture had met the past: a 58-year-old

mentally ill woman had been eu-

thanized because she was suffering. He

concludes: “She was suffering! … That’s

the logic. So let’s quit pretending that as-

sisted suicide will ever remain solely for

the terminally ill—once society accepts the

premise that killing can be a proper reme-

dy to suffering … Canada is following the

path trod by Belgium and the Netherlands.

(Mark my words, euthanasia conjoined

with organ harvesting within a few

years.)”

H eadline: Oregon Bill Legalizes

Starving Dementia Patients

(Church Militant, Portland, Ore,

Bradley Eli, M.Div., Ma.Th. April 28, 2017). “A

bill in Oregon’s senate is crafted to allow

mentally ill patients to be starved to death.

Current Oregon law mandates that

healthcare providers give food and water to

all conscious patients, who can receive it

naturally such as by spoon feeding. SB

494, which is currently in the Senate Judi-

ciary Committee, would remove this man-

date for patients suffering from dementia

and other mental illnesses.”

T he bill would allow for the

starvation and dehydration of

such patients at the request of

a legal guardian or by third

parties if guardianship was

lacking.

Headline: What Palm Sunday

Means to Egypt’s Copts (Samuel

Tadros, The Atlantic, April 12, 2017).

At Saint George Church, a

Coptic church in Tanta, Egypt,

the deacons were finishing the

final vowels in Evlogimenos

(the Hosanna to the King of

Israel), when the bomb ex-

ploded, leaving 28 worshipers

dead and many others

wounded. Shortly afterwards,

a suicide bomber, failing to

enter Saint Mark’s Cathedral

in Alexandria, where the Cop-

tic Pope was leading the litur-

gy, detonated his bomb out-

side the church, leaving 17 people

dead.

There is more, of course, but there

is only so much one might ingest with-

out roiling the stomach.

In his encyclical Evangelium vitae,

Pope Saint John Paul II wrote:

“To claim the right to abortion, infan-

ticide and euthanasia, and to recognize

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that right in law, means to attribute to

human freedom a perverse and evil sig-

nificance: that of an absolute power

over others and against others” (§ 20).

A lexis de Tocqueville feared a

democracy without reli-

gious constraints—what he

called its power to kill souls and pre-

pare citizens for servitude1—which is

arguably precisely where we find our-

selves today. He “saw the strength of

American society, the force that kept the

tyrannical logic of democracy in creative

check, was the prevalence and intensity of

religious belief. … Religion moderates

democracy because it appeals to an author-

ity higher than democracy itself.”2

Archbishop Charles Chaput ob-

serves that modern technology has

driven our democratic society in un-

foreseen directions. The state has taken

on elements of a market model that

requires the growth of government as

a service provider. “The short-term

needs and wants of voters begin to displace

long-term purpose and planning. In effect,

democracy becomes an expression of con-

sumer preference shaped and led by a tech-

nology-competent managerial class. It has

plenty of room for personal ’values.’ But it

has very little space for appeals to higher

moral authority or shared meaning.”3

In the Old Testament, following

the Exodus, Joshua lead the people of

Israel into the Promised Land “and all

that generation also were gathered to their

fathers; and there arose another generation

after them, who did not know the Lord or

the work which he had done for Isra-

el” (Judges 2:10). Each generation

leaves a legacy for those that follow.

“But the biggest failure of so many people

of my (baby boomer) generation, including

parents, teachers, and leaders in the

church, has been our failure to pass along

our faith in a compelling way to the gener-

ation now taking our place.

The reason the Christian faith doesn’t

matter to so many of our young people is

that—too often—it didn’t really matter to

us. Not enough to shape our lives. Not

enough for us to suffer for it. As Catholic

Christians, we may have come to a point

today where we feel like foreigners in our

own country—’strangers in a strange

land,’ in the beautiful English of the King

James Bible (Ex 2:22). But the deeper prob-

lem in America isn’t that we believers are

‘foreigners.’ It’s that our children and

grandchildren aren’t.”4

On a deeper level what we are

now realizing is the rapid erosion—

and in many cases—a complete loss of

conscience, of a rational morality. As

Cardinal Ratzinger rightly pointed out

in an address in 1991: “When there is no

God, there is not morality and, in fact no

mankind either.” His words are reminis-

cent of the Fathers of the Second Vati-

can Council: “For without the Creator,

the creature would disappear. … When

God is forgotten … the creature itself be-

comes unintelligible” (Gaudium et Spes,

§ 36).

R atzinger argues that our un-

derstanding of conscience has

become distorted, tortured

and bent by the hands of those who

have no desire to know truth.

“Conscience appears here not as a window

through which one can see outward to that

common truth that founds and sustains us

all, and so makes possible through the com-

mon recognition of truth the community of

wants and responsibilities. Conscience

here does not mean man’s openness to the

ground of his being, the power of percep-

tion for what is highest and most essential.

Rather, it appears as subjectivity’s protec-

tive shell, into which man can escape and

there hide from reality.”

H e adds that liberalism’s

idea of conscience presup-

poses that “conscience does

not open the way to the redemptive road to

truth—which either does not exist or, if it

does, is too demanding. It is the faculty

that dispenses with truth. It thereby be-

comes the justification for subjectivity,

which would not like to have itself called

into question. Similarly, it becomes the

justification for social conformity. As me-

diating value between the different subjec-

tivities, social conformity is intended to

make living together possible. The obliga-

tion to seek the truth terminates, as do any

doubts about the general inclination of

society and what it has become accustomed

to. Being convinced of oneself, as well as

conforming to others, is sufficient. Man is

reduced to his superficial conviction, and

the less depth he has, the better for him. …

Firm, subjective conviction and the lack of

doubts and scruples that follow from it do

not justify man.”5

According to psychologist Albert

Gorres the feeling of guilt, the capacity

to recognize guilt, belongs essentially

to the spiritual make-up of man. This

feeling of guilt disturbs the false calm

of conscience. Those who are incapable

of perceiving guilt are, in his words,

spiritually ill, “a living corpse, a dramatic

character’s mask. … Monsters, among

other brutes, are the ones without guilt

feelings. Perhaps Hitler did not have any,

or Himmler, or Stalin. Maybe Mafia boss-

es do not have any guilt feelings either, or

CONTINUED ON PAGE 6

4

Whom Do I Follow? Whose voice do I hear?

T hroughout the Old Testa-

ment we hear of God

speaking and of those who

heard his voice. The New

Testament is, of course, replete with

the voices of the Father, Son, and Holy

Spirit. But beyond the pages of Scrip-

ture—God is silent. Or so we

assume.

Yet, Jesus said he would

be with us always, that he

would never leave us. If we

are truly his disciples, should

we not take him at his word?

In our anguish we cry for

comfort; in our weakness we

ask for strength; in our bro-

kenness we plead for mercy;

for our sins we beg for pardon;

in our hatred we look for love;

in our sickness we search for

healing; in our blindness we

call for light; in our doubt we

pray for faith. We cry, we

plead, we beg, we pray ... we

seldom listen.

God is present everywhere

and every time; he is integral and in-

separable to all that is, was, and ever

shall be. To hear his voice we must

open our hearts and minds to him.

God speaks to us as much today as

in the beginning. Each of us, at some

moment in our life, has offered the

complaint that God never responds to

our prayers. We pray and pray, beg-

ging him to ease our burdens, relieve

our suffering, cure our ills, wash away

our sins, and forgive us for all our

transgressions. And for all our prayers

we hear … silence. We feel ignored by

God.

God counts every breath, hears

every prayer, knows every need. God

never shouts, but speaks on silent,

whispered breezes, soft and low. How

frustrating it must be for him to hear

us talk but never listen.

E ven sheep, not known for be-

ing smart, are smart enough to

hear and recognize their shep-

herd’s voice. Even sheep know enough

to listen and to follow where their

shepherd leads. They instinctively

know they are safe as long as the shep-

herd is there to guide and guard them.

During the day, the shepherd guides

them to green pastures, beside fresh

water. At night, the shepherd stands

watch at the gate of the sheepfold, pro-

tecting the flock from predators who

would steal or harm them.

Why is it then that we, who ad-

mittedly are far more intelligent than

sheep, are so reluctant to follow our

Good Shepherd? Shouldn’t we be ask-

ing ourselves: “Whose voice am I follow-

ing?”

M any listen only to

their own voice,

granting no other

cause to tell them what to do

or what to believe. Many listen

to the seductive calls of world-

ly things; wolves disguised in

sheep’s clothing. Others care

for nothing but to satisfy their

base desires, seeking only

brief and empty pleasures.

Jesus is the shepherd. We are

his flock. Through him and

with him and in him we will

find green pastures and the

waters of life everlasting. But

first we must listen to his

voice. We must learn to listen

to his voice and turn away

from the voices that would

distract us, lead us astray,

place us in harms way.

Our hearts have been hardened by

worldly things. For many it has be-

come a forgone conclusion that God, if

he even exists, cannot or will never

reach out and speak to them. They sit

before their televisions, waiting for the

news, while refusing to turn it on. God

is trying to communicate; he is speak-

ing but never heard by those who re-

fuse to turn to his voice.

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J esus told us the reason he came

was so we, his flock, might have

life and have it more abundantly.

In this he was telling us that words are

not always necessary; God speaks to

us in many ways if we are properly

disposed to listen, if we are open to

hear what he has to say.

God is in the good experiences

that come to each of us, sharing in our

delight, enveloping us with his love,

telling us that he is there, watching

over us, eager to respond to our needs.

Likewise, God is there whenever we

experience pain, sadness, guilt, or re-

morse. God is there, reaching out to

tell us that through suffering, sadness,

and remorse we can always do better,

that this so too shall pass. Our con-

science, which means “to know with,”

tells us when our thoughts and actions

have displeased God and through our

conscience he speaks to us, informing

us of his mercy and forgiveness.

Prayer is our direct communica-

tion‘s link with God; it is always open,

and yet, we too often forget: although

it is bi-directional, only one can speak

at a time, the other must listen. To be

effective, prayer should be reflective,

offering time for contemplation in or-

der to hear and feel the quiet breath of

the Holy Spirit. Reflection clears the

eyes and opens the heart to see all

things new—we see what God wants

us to see, we hear what God wants us

to hear, we open our hearts to receive

the love he has to give.

Every moment, every action, every

thought can be a prayer, offered up to

God in thanksgiving for all we have

received from him. When we make

our lives a prayer we become that

which we pray. Such prayer grounds

us, tunes us into God voice, and feeds

our soul.

God speaks to us in the majestic

beauty of his creation. Each day, take a

moment to enjoy a sunrise, watch the

sunset, stand in awe at the universe

displayed in all its glory in the dark of

night, stare intently at the colors of a

rainbow, listen to the symphony of all

the earth rejoicing in hymns of praise

to our Creator. God is in the wind, he

stands upon the mountaintops and

looks down upon all which he has

made and he proclaims it good. He

speaks to us; we ought not to be deaf

to what he is telling us.

Those chance encounters, those

transient souls we meet along the way

and will never meet again, even those

whose presence is but a glance and

nothing more. God speaks to us

through their words, their actions,

their attitudes and dispositions.

W hat God says to you,

what you hear from him

depends of course on

your disposition toward God. Your

attitude and disposition are what con-

trols what you hear or do not hear.

If you believe God is an angry,

vengeful God, who wishes to inflict

pain and suffering upon you for you

have done or failed to do, you will not

be disposed to listen to what he has to

say. However, when you believe God

loves you despite your weaknesses

and brokenness, when you strive to

grow closer to him, when you are will-

ing to accept his grace, his help to free

you from guilt and shame then you

will be disposed to hear his voice.

W e are, by our nature, bro-

ken. We are, by our na-

ture, disposed to sin. We

have sinned and will surely sin again.

It is in our nature. When we wander

off, lose our way, as sheep occasionally

do, we can choose to accept our fate,

panic and continue to wander aimless-

ly, ever distancing ourselves from the

fold, or we can call out for help from

the Good Shepherd, knowing that he is

near, ready to lift us up onto his shoul-

ders and take us back to where we be-

long.

The shepherd knows his flock and

calls each by name, just as God calls

each of us by name. He knows each of

us better than we know ourselves be-

cause he created each of us out of his

boundless love. He knows us intimate-

ly, so much so, that the name he con-

firms for each finds its way into the

deepest interior of our soul.

God is with us always. God is in

us always. We can ignore him, resist

him, shut him out of our lives, but we

cannot escape his presence, we cannot

evict him from our soul. In moments

of sanity and wholeness—or perhaps

in times of trouble—the spirit within

us will beat to the rhythm of his voice.

It cannot be silenced, it cannot be

stilled, for it is the voice of God.

Amen.

Homily for the Fourth Sunday of Easter (A)

Acts 2:14, 36-41 1 Peter 2:20-25

John 10:1-10

6

CONTINUED FROM PAGE 3

maybe their remains are just well hidden

in the cellar. Even aborted guilt feelings….

All men need guilt feelings.”6

C ardinal Ratzinger adds, “No

longer seeing one’s guilt, the

falling silent of conscience in so

many areas is an even more dangerous

sickness of the soul than the guilt that one

still recognizes as such. He who no longer

notices that killing is a sin has fallen far-

ther than the one who still recognizes the

shamefulness of his actions, because the

former is further removed from the truth

and conversion.”7

We have been numbing our con-

sciences, desensitizing ourselves of

guilt by subjective tranquilization. Per-

haps the bitterest example of this enor-

mous devastation of the human spirit

comes from those liberated from Marx-

ist systems in Eastern Europe. They

speak of a blunting of the moral sense,

of the loss of capacity for mercy, and

how human feelings were forsaken.

An entire generation was lost for the

good, lost for humane deeds.

“Error, the ’erring’ conscience, is only

at first convenient. But then the silencing

of conscience leads to moral danger, if one

does not work against it. … the identifica-

tion of conscience with superficial con-

sciousness, the reduction of man to his

subjectivity, does not liberate but enslaves.

It makes us totally dependent on the pre-

vailing opinions, and debases these with

every passing day. Whoever equates con-

science with superficial conviction identi-

fies conscience with a pseudo-rational cer-

tainty, a certainty that in fact has been

woven from self-righteousness, conformi-

ty, and lethargy. Conscience is degraded to

a mechanism for rationalization, while it

should represent the transparency of the

subject for the divine, and thus constitute

the dignity and greatness of man.”8

How ought we understand

“conscience”? This is not a mere aca-

demic question. By now, it should be

coming clear: we redefined what it

means to be moral. Cardinal

Ratzinger— borrowing a position first

coined by Robert Spaemann—

contends: “Conscience is an organ, not an

oracle.”

He explains:

“It is an organ because it is something

that for us is a given, which belongs to our

essence, and not something that has been

made outside of us. But because it is an

organ, it requires growth, training and

practice. I find the comparison that Spae-

mann makes with speech is very fitting in

this case. Why do we speak? We speak

because we have learned to speak from our

parents. We speak the language that they

taught us, although we realize there are

other languages, which we cannot speak of

understand. The person who has never

learned to speak is mute. And yet language

is not an external conditioning that we

have internalized, but rather something

that is properly internal to us. It is formed

from outside, but this formation responds

to the given of our own nature: that we

can express ourselves in language.

M an is as such a speaking es-

sence, but he becomes so

only insofar as he learns

speech from others. In this way we encoun-

ter the fundamental notion of what it

means to be a man: Man is ‘a being who

needs the help of others to become what he

is in himself. We see this...once again in

conscience.

Man is in himself a being who has an

organ of internal knowledge about good

and evil. But for it to become what it is, it

needs the help of others. Conscience re-

quires formation and education. It can be

stunted, it can be stamped out, it can be

falsified so that it can only speak in a

stunted or distorted way. The silence of

conscience can become a deadly sickness

for an entire civilization.”9

W hen man separates him-

self from God, no longer

acknowledging that his

existence depends on the love and

mercy of a creator, he abandons all

that is precisely moral in the strictest

sense. This is necessarily so, for when

man recognizes nothing but what he

has himself made, any sense of morali-

ty becomes subject to the personal

whim of anyone.

“In the last analysis, the language of

being, the language of nature, is identical

with the language of conscience. But in

order to hear that language, it is necessary,

as with all language, to practice it. The

organ for this, however, has become dead-

ened in our technical world.”10

“The irony of the present moment is

that the same tools we use to pick apart

and understand the natural world, we now

use against ourselves. We’re the specimens

of our own tinkering, the objects of our

social and physical sciences. In the process,

we’ve lost two things. We’ve lost our abil-

ity to see anything sacred or unique in

what it means to be human. And we’ve

lost our capacity to believe in anything

that we can’t measure with our tools. As a

result we’re haunted by the worry that

none of our actions really has any larger

purpose.

CONTINUED ON PAGE 7

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Deacon’s Diner Food for a restless mind

F or those restless minds

that hunger and thirst for

more. Each week this

space will offer a menu of

interesting and provocative titles,

written by Catholic authors, in

addition to those referenced in the

articles, for you to feed your restless

mind.

BOOKS

On Conscience

Joseph Cardinal Ratzinger

Ignatius Press

2007, 82 pages.

Called To Communion

Joseph Cardinal Ratzinger

Ignatius Press

1996, 165 pages.

Strangers in a Strange Land

Charles J. Chaput

Henry Holt and Co.

February 21, 2017, 288 pages.

PERIODICALS

First Things Institute on Religion and Public Life

Editor: R. R. Reno

Ten Issues per year.

www.firstthings.com

Touchstone A Journal of Mere Christianity

Editor: James M. Kushiner

Bi-Monthly.

www.touchstonemag.com

Catholic Answers Magazine

Share the Faith, Defend the Faith

Editor: Tim Ryland

Bi-Monthly.

www.catholic.com

CONTINUED FROM PAGE 6

The post-Christian developed world

runs not on beliefs but on pragmatism and

desire. In effect—for too many people—the

appetite for comfort and security has re-

placed conviction. In the United States,

our political institutions haven’t changed.

Nor have the words we use to talk about

rights, laws, and ideals. But they no longer

have the same content. We’re a culture of

self-absorbed consumers who use noise and

distractions to manage our lack of shared

meaning. What that produces in us is a

drugged heart—a heart neither restless for

God nor able to love and empathize with

others.”11

T here is, of course, nothing new

under the sun, what is now

has been before. It is but sad

irony to realize that man’s divine ob-

session, his desire to be as gods, can

only be attained through practiced self

-annihilation.

In Augustine’s City of God he de-

scribes the Romans of the Late Empire:

“This is their concern: that every man

be able to increase his wealth so as to sup-

ply his daily prodigalities, so that the pow-

erful may subject the weak for their own

purposes. Let the poor court the rich for a

living so that under their protection they

may enjoy a sluggish tranquility; and let

the rich abuse the poor as their dependents,

to minister to their pride. Let the people

applaud not those who protect their inter-

ests, but those who provide them with

pleasure. Let no severe duty be command-

ed, let no impurity be forbidden … In his

own affairs let everyone with impunity do

what he will …”12

Two millennia and all too little has

changed. How chilling it is to consider

those public servants who so gratui-

tously help poor people kill their own

children by providing “legal” low or

no cost abortions on demand.

Return and reread the headlines at

the beginning of this essay: consider

how willing and eager those in power

are to ease suffering by their tender

mercies and unselfish altruism in for-

mulating a “final solution” to the un-

bearable agonies of living. How com-

mendable and compassionate.

We are guilty yet we own no guilt.

We share our humanity yet despise all

but the self. We love ourselves and

hate our neighbor. We save the trees

and kill our children. We believe in

fairy tales yet deny the existence of

God.

Once there was a comic character,

a possum named Pogo who did opine,

“We have met the enemy and he is us.”

Each sordid tale an empty lie, void of

truth, no guilt or shame to wound the

soul.

W e care not for neighbor.

We care not for God. We

care but for the god

which we have made. It is lonely being

god, when god is all alone.

1. Alexis de Tocqueville, Democracy in America, translated and edited by Harvey C. Mansfield and Delba Winthrop (Chicago: University of Chicago Press, 2000), 418.

2. Tocqueville, Democracy in America. 3. Charles J. Chaput, Archbishop, Strangers in a

Strange Land: Living the Catholic Faith in a Post-Christian World, (Henry Holt and Co., February 21, 2017), 5-6.

4. Chaput, Strangers in a Strange Land, 6. 5. Joseph Cardinal Ratzinger, On Conscience, (San

Francisco: Ignatius Press, 2007), 16. 6. Alfred Gorres, “ Schuld und Schuldgefahle,” in

Internationale katholische Zeitschrift “Communio” 13 (1984): 434, as cited in Ratzinger, On Con-science, 18.

7. Ratzinger, On Conscience, 18-19. 8. Ratzinger, On Conscience, 21-22. 9. Ratzinger, On Conscience, 61-62. 10.Ratzinger, On Conscience, 67. 11.Chaput, Strangers in a Strange Land, 11. 12.Augustine of Hippo, City of God, Book II, Chapter

20.

8

Deacon Chuck Lanham is an

author, columnist, speaker, and a

servant of God.

He is the author of The Voices of

God: Hearing God in the Silence, Echoes of Love: Effervescent

Memories and is currently writing

his third book Without God: Finding

God in a Godless World.

He is the bulletin editor for Saint

Albert the Great Catholic Church.

He has written over 230 articles on

religion, faith, morality, theology,

Deacon’s Corner Publishing 4742 Cougar Creek Trail

Reno, Nevada 89519

Books are available on Amazon.com or from the author’s web site at:

deaconscorner.org

Each issue of Colloquī can be viewed or downloaded from

http://deaconscorner.org.

Deacon Chuck can be contacted thru email at

deacon.chuck@deaconscorner.org

Colloquī is a weekly publication of Deacon’s Corner Publishing.

Copyright © 2016 by Deacon’s Corner Publishing. All rights reserved.

Produced in the U.S.A. www.deaconscorner.org